imputed to righteousness for that denotes God's Act as Judge in passing the absolving Sentence i. e. thorough the Gift of Faith he conveys a right to that Righteousness which from Eternity was assign'd in the Book of Life to all that shall ever enjoy its blessed Fruits Thus much for the coherent and relative sense of the words as they are subservient and useful to prove that we are not justified by Works I shall now consider them absolutely And I must say this of them so considered that they are as pure Gospel-Language-Expressions as full of encouragement to Sinners and comfort to Penitents as any I know in Scripture Indeed they are not alone for the same Apostle says Historically of himself what he asserts elenctically here of Free-grace 1 Tim. 1.15 viz. That he was a Blasphemer a Persecutor and injurious Person when abundant grace together with Faith and Love prevented him i. e. justifying and sanctifying grace the one in Faith and Love the other in the abundant grace conveyed thorough them and v. 16. he shows this was no singular favour for Christ made a pattern of him to them who should hereafter believe as Artists hang out a piece of their Workmanship to bring in Customers so Christ hangs up Paul for a sign that all who hear the Gospel may count Christ who came to save sinners worthy of Acceptation by all who are sinners The Language of St. Paul's Conversion is the same with that of his Doctrine Grace finds us sinners and makes us righteous and then blessed Neither is Paul the only Pattern Levi is another Mat. 2.14 Sitting at the receipt of Custom serving a Tyrannical Government in its heavy Taxes Christ calls him powerfully and effectually into the service and glory of his Kingdom and makes an Offer to the rest of the Publicans and Sinners That he came not to call the righteous who did repent but sinners to repentance His Office was to be a Physitian to the sick And Zacheus a chief Commissioner is a third who by false Methods had aggravated the Burthen of Tribute and robb'd honest subjects under the Notion of Caesar's due yet Christ tells him salvation is come to his house For that was his constant Employ To seek and to save that which was lost But here we have it doctrinally what is there historically here universally asserted what is there illustrated by Examples and Parables here in strict Logical Terms what is there under Rhetorical Flourishes that when a man is ungodly and without works then Faith is imputed for righteousness Note I shall divide them in these two parts 1st As they set forth the condition of a sinner antecedent to justification 2ly In what method God brings them from that condition into blessedness through an Imputation of Righteousness and imputation of Faith to Righteousness The First Part affords us this Doctrine Doct. That the Object of Justification antecedently to it is a person without works of righteousness an ungodly man When in our blood he bids us live the day of our Enmity was the time of his Love the Condition of our Adamical Nakedness was that he cast the skirt of his beautiful Garments over when aliens he enter'd into a Covenant of Grace with us order'd for the salvation of sinners when in our filthiness he puts his Comeliness on us Ezek. 16. The plain Gospel sence of these Prophetical Figures is To him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness There are three Limitations put on this Text by Inteepreters of differing Opinions from what is the old and common road of them call'd Protestants who usually distinguish the case thus as Altingius consider'd in himself he is ungodly and unrighteous but considered in Christ he is righteous or Dr. Tuckney finds him unrighteous but leaves him not so 1. Some distinguish as to time thus was ungodly not is they reckon some little time before for the exercise of Faith and Repentance before he can be justifi'd A Priority of Order between the Gift of Faith and Justification I willingly grant but a priority of time is pregnant with Absurdities The former doth not serve their turn who make the Exercise of faith and repentance Conditions of justification for it requires no time as the Sun is in no time before its Beams nor the Ring before the relation of Man and Wife Relations result immediately from their foundations but the mind of Man tho' it needs less time for the nimble succesion of its swift thoughts yet time it doth require 2. Man must be regenerate effectually call'd before faith and repentance for the tree must be good before the fruit Now its repugnant to think one regenerate a son of God can be in a state of Condemnation and it 's as inconsistent to think that any are out of a state of Condemnation before a pardon But to suppose any time between regeneration and forgiveness for the exercise of faith and repentance is to suppose a time when we are neither in a state of Condemnation or Justification 3. There is no condemnation to them that are in Christ Now we are united to Christ by a double Cement the Spirit working faith and faith therefore where that Cement is there is no condemnation but pardon 4. The Scripture says We were reconciled when enemies Rom. 5.10 The difficulty here is if this be meant the price for peace paid or the application of it in justification v. 9. shows the latter being now justifi'd by his blood either we are justifi'd at Christ's death which the party denies or else we are enemies when justifi'd and indeed reconciliation signifies a mutual peace the hatred remov'd on on side by pardon and on the other by regeneration a new temper of Mind It is true Col. 1.21 it is said Who sometime were enemies but now are reconcil'd yet that supposes the same time to continue until the reconciliation which Rom. 5.9 says was the time of Justification A 5th Argument is from the oneness of time by Scripture Connexion between regeneration and justification Col. 2.13 You hath he quicken'd together with him having forgiven you all trespasses 2 Pet. 1.3 We are call'd to glory and vertue at once and 1 Pet. 1.3 are begotten again unto an inheritance incorruptible Tit. 3.5 7. 2 Cor. 6. ult A 6th Argument is from Rom. 6. Where the Apostles solution to the objection of Libertines is from the near connection between justifying and sanctifying grace 7. I see nothing in the context to favour this distinction but é contra would overturn the Arguments and Doctrine too A 2d Limitation is from distinction of Laws they own he is an ungodly man a Non worker as to the righteousness of the Law strictly so call'd which requires perfect perpetual and personal obedience who is the Object of Evangelical Justification But they think there is a necessity of a righteousness to another new distinct Law for as Legal
God's method but our own Not by works of righteousness which we have done but according to his mercy hath he saved us Will we reject the way and method that all the cloud of witnesses were sav'd in and will we be saved in that way never one was sav'd in they attain not unto the Law of righteousness because they sought it or as it were by the works of the Law Christ is the true and living way is there any fault we can find in him is he not able to save to the uttermost is there any righteousness like his it's everlasting Can we give any satisfaction to divine Government like what he hath given Can we bear the Curse and drink the Cup that he did is he not altogether lovely in himself and altogether fit for us infinite Wisdom and infinite Goodness fitted and prepared him and is he not willing that we should share of his righteousness doth not his offer speak it Come unto me all ye that are heavy laden doth not his tears and his sorrows over them that refuse and defer speak it doth not that eternal Chearfulness he undertook his Work with speak it Lo I come in the volume of thy Book 't is written of me thy Law is within my Heart the bent of my Heart is to do thy will and that desire left him not nor ever was abated under the heat of the day and heaviest of the curse I have a baptism to be baptized with and how am I straightned till it be accomplisht with desire have I desired to eat this passover having lov'd his own he lov'd them to the end And will not all this Love towards us kindle some sparks of desire in our frozen breasts don 't we think they deserve an Anathema Maranatha that love not this Lord Jesus Christ The depth and height the breadth and length of his Love passeth all knowledge he was full of Love as he was a man he lov'd Lazarus so and he lov'd the young man in the Gospel so he was full of love as he was a Mediator Such was that love whose dimensions our narrow minds cannot span but he was more full of love as he was God God is love and God so lov'd the World to give his Son is not this Emanuel worthy of our acceptation Gods infinite Wisdom found him can we find a better or do without him have we no self-love for our souls what will become of us without a pardon can we bear the curse of the Law or wrath of God is it not worthy acceptance on any terms but what terms can be better it 's come to God and beg Repentance the Almighty makes the heart soft I will pour down the spirit of Grace and supplication and they shall look on him whom they have pierced and mourn Obj. But coming to God is believing and I cannot believe until he gives me faith which is not yet Resp Put that to Tryal what if the Spirit of God be now directing and quickning thy conscience to this Work and the Language of thy heart is stay until time for Prayer at night or to morrow you will think of it Alas Alas this is the common answer to Gods Spirit himself what wonder the Prophets cry To whom is the Arm of the Lord revealed Lord bless this for better fruits SERMON II. ROM IV. 5 6. His Faith is counted for Righteousness Even as David also describeth the blessedness of the Man unto whom God imputeth righteousness without works IN the Former Discourse you have an account of the condition and disposition of the subject of Justification in this I propose an account of the Gospel-method how God justifies the ungodly it is a different Question from that of the convicted Jews Acts 2. Men and Brethren what shall we do to be saved This is What doth God do to save a sinner that has contemn'd his Authority brought disorder into his Government violated his holy just and good Laws and goes on frowardly without repenting of what he has done the Rebel doth not will not yield shall the Governour yield doth God need us how is it possible to reconcile God's justice and Man's enmity how can a just God justifie an ungodly person The Apostle makes but two sentences of the Answer 1. He imputes his Faith to Righteousness 2. He says that Righteousness is imputed to Blessedness The nature of the Discourse is didactick instructive and there are these three Questions that are matters of no small Moment nor mean Contraversies 1. Whos 's this Righteousness is 2. What is the importance of the imputation of righteousness to a man for blessedness 3. What is the meaning of Faiths being imputed to righteousness I shall only propose what I am most perswaded of to be the true sense of them and what perswades me to be of that mind without using means to confute others I shall leave them to the same liberty I presume on As to the first there are but two general Opinions viz. Either Christs or our own though each are subdivided in what righteousness of Christs it is or of ours My Business is to confirm and establish this truth that this Righteousness in the Text imputed for blessedness is the righteousness inherent in our blessed Mediator and if this one Character of being without works were to be understood abstracted from the Apostles design which is not to exclude works from righteousness but our works and our righteousness I should think it a distinguishing Mark between Christ's righteousness and any mans else for the righteousness of Works consists in a conformity to the preceptive part of the Law but Christs Righteousness consists also in a conformity to the sanction of the Law He was made a curse for us and that is not to work in the Scripture phrase but to suffer though in it self hard work even Soul-travel but doubting the solidity of this I shall propose others of greater stability 1. That Righteousness that is the cause of Blessedness and whose fruit is the remission of sin is the righteousness of Christ for there is no other name given under Heaven and therefore no other righteousness by which a Man can be saved but the righteousness in the Text is the cause of blessedness and pardon there must be some near connexion between pardon and imputation of righteousness else the Apostle did mistake the Prophets sence saying he meant imputation of righteousness unto blessedness when he said Blessed are they whose iniquities are forgiven the connexion is either pretended to be that of the cause to the effect or some kind of requisite condition They who say this is our own righteousness are for the latter who say it s Christ's are for the former and with reason for our own righteousness wants not works our justifying faith is not without works but this is 2ly The righteousness of Christ and our pardon are more necessarily united than our faith for pardon is as soon given as it These
TWO SERMONS One on the Subject of Justification The Other on The Imputed Righteousness and Imputation of Faith to Righteousness by which we are Justified Preached Occasionally at the Merchants-Lecture in Pin-makers-Hall in Broad-street And Printed at their Desire By Walter Cross M. A. LONDON Printed by and for John Astwood at his Printing-House behind St. Christophers-Church in Thred-needle-street the back-side of the Royal Exchange 1695. SERMON I. ROM IV. 5. But to him that worketh not but believeth on him that justifieth the ungodly THese words are to be consider'd both relatively and absolutely that we may in order comprehend their full sense and importance The relation they bear to the Apostle's scope and design is that of a proof and confirmation of the grand Doctrine of the Gospel which is That no man is nor can be justified by his own Works or Righteousness the only way of being justified is by the Righteousness of God The Apostle on very good ground supposes such an opposition and disjunction between them two as admits no medium for we cannot be justified without a Righteousness and that Righteousness must be either our own or anothers God's or Man's It is the Negative branch of the Doctrine the Apostle doth earnestly contend for in this 4th Chap. without any appearance of Carnality but disputes with strenuous dint of Argument and closely connected Topics with the terms of his proposed Doctrine whereof this in the Text is one either an immediate Argument thus He that worketh not or is ungodly cannot be justified by his own Works but he who is justified by Grace is one that worketh not or is ungodly Erg. Or rather a Confirmation of an immediate Argument before brought thus Maj. He that is justifi'd by Faith is not justifi'd by Works Min. But Abraham was justified by Faith Erg. Abraham was not justified by Works The Assumption being confirm'd from Scriptures Testimony Gen. 15. he proceeds to prove the grand Proposition thus Maj. He to whom righteousness is imputed of Grace cannot be justified by Works Min. But to him that is justified by Faith righteousness is imputed of Grace Erg. He that is justified by Faith cannot be justified by Works The assumption is frequently asserted in Scripture v. 16. It is of Faith that it might be by Grace The grand Proposition he supposes evident from the opposition between Grace and Debt in v. 4. for when a person is dealt with on the account of Works i. e. any thing in him or done by him it is debt his due I mean the reward but when a Man is dealt with of Grace the reward is proportion'd to the Favour and Good-will of the Donor or Judge the Goodness of the Judge on the Bench and the arraigned Person at the Bar are very opposite therefore to be treated according to this opposite goodness must be an opposite treatment This opposition or repugnancy in v. 5. he illustrates and confirms thus Maj. Where the subjects causes effects or manner of efficiency are opposite there the things themselves are opposite Min. But in Justification by Works and Faith of grace and of due the subjects causes c. are opposite Erg. The Nature of the Justifications are opposite The grand Proposition is a Maxim in Logic or Natural Light taken for granted The assumption is illustrated and confirmed in these four Verses 1. The Subjects to wit a godly and an ungodly Man a righteous and an unrighteous a Worker and a Non-worker 2. The Causes the grace favour and good-will of the Governour and the merit labour obedience and righteousness of the Subject 3. The immediate effect of this Free-grace or way of its efficiency which differs from the Method of Justice measuring its distribution by Law for the former imputes a Righteousness or as in Ch. 5. gives a Righteousness viz. in a way of accompt and reckoning that by virtue thereof and its satisfaction to the Government it may consist with governing goodness to bless the blessedness of the man unto whom God imputes righteousness without works The latter finds an inherent righteousness in the person and therefore his Justification is only an Authoritative declaration of what he is a surrender of the Honour that is his due and he proves this by David's Testimony asserting the former Justification to be a Pardon or Forgiveness As if he had said It 's call'd a Justification because that Pardon is the effect of an Imputed Righteousness Free-grace first gives by way of Account an Interest in Christ's Righteousness and conveys the Right or Interest thorough Faith Secondly Pardons on the account of that Righteousness which gives just ground for the denomination of Justification and this Name is entertain'd as the proper Name for our Pardon in the Gospel that it may be a constant Memorial of our Obligation to Christ for our Pardon and of the difficulty that there was to render a Pardon consistent with the Law and Honour of the Law-maker and Governour One chief end of this added Testimony of David's to the Example and Pattern of Abraham is to prove that we are not justified by Works from the Nature of gospel-Gospel-Justification viz. David says it 's a Pardon tho' it 's a Justification in respect to Christ's Righteousness it 's a Forgiveness with respect to our own Unrighteousness This proves the Subject also of Gospel Justification to be ungodly for we need and receive a Pardon not as righteous or godly but ungodly And the reason why the Apostle gives the sense of David's words to be the Imputing of a Righteousness is because it was inconsistent with a necessary just Law and a just Governour and Judge who cannot do violence to a righteous Law to pardon or not to impute sin until there be first a Righteousness imputed and by showing this to be the sense of it he thereby proves that our Justification is of Grace because Free grace is the only cause of the Imputation of that Righteousness It is not for Christ's sake that his righteousness is imputed for that were to say that the same thing was for the sake of it self his Merit for his Merits-sake and Righteousness for his Righteousness-sake But as Christ is the Free-grace of God's Gift so is his Righteousness without any interveening Merits and that has made me think the influence of Christ's Merit to use the accustom'd Phrase terminates on the Law or Legal constitution not on the Divine Nature God is the God Author and Owner of all Grace nothing has chang'd his mind into a more gracious temper and hence the Imputation of righteousness is only ascrib'd to Grace but Justification is ascrib'd to Grace not immediately as imputation is but at second hand Justified by his Grace thorough the Redemption Ch. 3.24 Hence something may be said for an Imputation of Righteousness from Eternity tho' not for Justification from Eternity and may be this is the reason why another Phrase is made use of for the transitory temporary Act viz. Faith
are more likely sences when David said Blessed is he whose sin is forgiven to mean blessed is he who has an interest in Christ and his satisfaction than to mean blessed is he who repents Nay the Prophet adds that as another thing Blessed is he in whose spirit there is no guile i. e. Blessed is the pardon'd man and the sincere man 3ly He is ungodly when forgiven therefore his righteousness is not the condition of it 4ly C. 3. v. 25. To declare his righteousness for the remission of sins that are past why should we think the Terms connexed other than what before he unites as cause and effect this is to unite what the Apostle separates our Works and Justification and separate what he unites Christ righteousness and remission 2. It is not supposable to think that Christ's righteousness or satisfaction should be no where mention'd in this dispute about the causes of Justification when it s confest that that is the grand and only meriting cause It is strange that he should dispute about the cause of pardon and yet never mention the true cause but instead of it always a little petty requisite without any causality at all and the more strange that he should so frequently mention that cause under the name of Christ's blood and his being deliver'd for our offences the matter of his righteousness in the context and seldom ever the effect without it but when he calls it by the name of righteousness the proper name by which it saves us for his blood saves us as it is a righteousness a conformity to the law of Redemption that wherein the Law obtain'd its end then it should not be esteem'd his but our own 3. We may learn whose righteousness it is that is mention'd in the dispute by what was propos'd in the These or Doctrine to be disputed which he proposes both negatively and affirmatively viz. Justified not by our righteousness or works but God's we are justified by Gods righteousness this he proposes Rom. 1.17 as the grand end of the Gospel Therein is the righteousness of God revealed from faith surely God's Righteousness and Faith by which it s receiv'd are distinct things from thence to v. 21. c. 3. he proves that all our own righteousness is entirely rejected from any interest in this affair and again v. 21. proposes thus the righteousness of God to be that which he now undertakes to prove to be the only righteousness we are justified by But now the righteousness of God without the law is manifested and that by God he means Christ Rom. 10.3 4. may be easily learn'd from his words Vnto the righteousness of God for Christ is the end of the Law for righteousness and that it is not call'd the righteousness of God because his gift we may learn from Rom. 1.8 Your faith is spoken of thoroughout the world Faith is a work this is the work of God to believe on his name and faith is a righteousness for there is a conformity to the Law in it but it is ours your faith faith differs from this righteousness as the act and object Righteousness of God reveal'd from faith to faith What unprejudic'd man would call that righteousness and faith the same faith differs from it as the effect from the cause 2 Pet. 1.1 Have obtain'd the like precious faith with us thorough the righteousness of God and our Saviour Jesus Christ Who would wish for a plainer expression to prove that the gift of Faith is the fruit of Christ's merit and therefore this righteousness must be imputed to us before that gift be possess'd by us 4. The Epithets of this righteousness speaks it to be Christs Rom. 3.21 22 24. 1. It s the righteousness of God God was Author Owner Contriver Acter Giver Subject of this righteousness it deserves the name by way of Eminence who could contrive it but his Wisdom give it but his Grace bear it but his Patience work it but his Power possess it but his Fulness 2. Without the Law on two accounts both as to the person and as to the righteousness 1. The person Gal. 4. Was made under the law he came under it by his own voluntary choice not natural necessity as we are hence without the Law 2. The Righteousness was that no precept of the Law requir'd to dye or suffer that was none of its duties or righteousness it was its penalty in case of Unrighteousness 3. It s a righteousness now manifested faith and repentance has shin'd in the practice of the Patriarchs and Prophets ever since Adam Heb. 11. Abel Noah Enoch believ'd indeed Christ's was a new kind the World never saw before 4. It was witness'd by the Law and the Prophets if we take the Law for the books of Moses they bear witness to it Abraham believ'd and it was imputed to him for righteousness the bruising his heel Gen. 3. witnesses his suffering the principal matter of his righteousness If we take it for the Typical Law that witnessed to it for all the sacrifices were Types and Types are visible Prophecies and all the Language is the Messias was to suffer in the room of others to obey a Law for others and the Prophets witness Isa 45. Surely shall one say in the Lord have I righteousness Jer. 23.6 The Lord our righteousness Dan. 9. To bring in everlasting righteousness There are the Testimonies of three Prophets To him gave all the Prophets witness 5. It was a righteousness convey'd thorough faith put on them that believe v. 22. which is by faith of Jesus Christ unto all and upon all them that believe 6. A righteousness that consist in a conformity to a Law which to us is a Law of Faith not Works We are bound to believe his Obedience to all the Law in the Covenant of Redemption but not to work one bit of it Hence we being justified by that righteousness our boasting is excluded v. 27. 7. A faith that consists in shedding of blood in suffering v. 25. These two are to the same effect Thorough faith in his blood and righteousness by faith 8. A righteousness whose fruit is remission of sin v. 24. To declare his righteousness for the remission of sins that are pass'd the same Coherence that is in the Text between imputation of righteousness and pardon 9 Rom. 9.4 A righteousness wherein the Law attain'd its full end the Subject Life and Happiness and the Law-giver honour and glory 10. A righteousness the gift whereof glorifies grace to the uttermost the righteousness of an Angel is not such a gift as this is 5. It s a righteousness that is made ours As Adam's first offence or unrighteousness was made ours that never inher'd in us but death came on us by it then it has some relation to us and we to it this is at large in C. 5. where the Author of this righteousness is plainly call'd the second Adam and if that be not plain enough v. 21. he is call'd
Justification requires Legal Righteousness Evangelical Justification requires Evangelical Righteousness i. e. Faith and Repentance in sincerity and perseverance And this last qualification comes in least they should be under a necessity to hold a man pardon'd one time of his Life and yet be afterward condemn'd thorough after back-sliding and falling from Grace Some of them hold final falling away and so an once justifi'd man may be eternally damn'd Others total but not final and so may be in a state of Condemnation and Justification alternatively a hundred times But a third to prevent this Absurdity adds perseverance by which a man is excluded from justification until his last breath which excludes the Doctrine of Assurance during life and pardon too which is a strangely new Doctrine yet I have heard some more cautious persons say they think there are some degrees of Grace at the attainment of which they escape that danger may be that is it they allot for the time of justification This Limitation seems unacceptable to me on these grounds 1. This Law countenances iniquity indulges transgressions for since the first Law is holy just and good what Law requires less is so far unholy unjust bad and shall we suppose an holy God that is of purer eyes than to connive at iniquity to establish iniquity by a Law was our corrupt natures or imperfectly renew'd to his image the Original to this Law as his own Nature gave birth to the first it seems reasonable to say that God accepts imperfect obedience on his account who perform'd perfect obedience in our stead as surety but that the office of the Mediator should be to obtain of God to lay by that glorious manifestation of his Holiness and change that perfect Law into a Council and Directory and to yield so far to us as to take a penny of the pound of obedience from broken debtors seems to me pregnant of difficulties and absurdities We deny our Obedience comes to be accepted as the obedience the Law requires or under the Notion Adam's righteousness was accepted viz. that which gave right to Indemnity and Life but is accepted as the way to the Kingdom and preparation for the possession of a place in these mansions where all the inhabitants are holy It is the righteousness of our Lord Jesus Christ alone by which that Law is fulfill'd he is the end of the Law for righteousness and his righteousness gives right to remission and blessedness 2ly I am inform'd this Notion of the Evangelical Law was the principal error of the Antinomians for they said since Faith and Repentance was all that was necessary to salvation what was the need of any other Law Alas it is a sad mistake for the Moral Law is the rule of true Repentance Let him that stole steal no more that hath broke the first second or third Command c. ought to do so no more that is true Repentance New Obedience The Law that did forbid stealing once forbids stealing always else it were not perfect Indeed the Gospel has such an influence on this Law and our obedience to it that it is a new Law to what it was but that ever God should lay that by and make another or make any that requires not perfection is to me unconceivable If any duty belongs to this New Law it 's patience and God commands that it be perfect Let patience have its perfect work Or for the same God to have two Laws so contrary that we may condemn'd by one and justifi'd by another 3ly As it introduces Antinomianism so a christianiz'd Pharisaism which was the error the Apostle is refuting He is not disputing against Pagans who denied the Messias or own'd many Daemons 1 Cor. 8.6 To us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things Nor against the Jews who deny'd he was come in the flesh for he tells them their Faith was famous thorough the World Rom. 1.8 But against some that believ'd and pleaded the necessity of Circumcision Rom. 3.28 That pleaded We were justified by Faith and Works for the Thesis shows the Antagonists Opinion which is we are justifi'd by faith without the deeds of the Law and Rom. 9.23 They sought after a righteousness as if it were by the works of the Law i. e. by the works of the Law in some sense and measure this may be more evident by considering the Jews Doctrine about the way of Salvation and add to it the belief of a Messias come and we may find the opinions too much alike They reckon'd that there were three ranks of Men with respect to Heaven the lowest were sinners of Publicans and Sinners we read frequently the highest were perfect men and that they thought hardly attainable it seems Mat. 19.21 That was the young mans doubt he brought to Christ If thou wouldst be perfect sell all thou hast and follow me in me the Laws perfection is to be obtain'd thou must entirely be deny'd to all things else the middle sort was called Beninim Middle-way-men Men of sincerity that should go to eternal Life either by a praeponderation of good or repentance of evil Hence say they the Life of man in the Precepts is according to his intention who performs one of the least Precepts for love of the Precept shall merit everlasting life Cant. 5.2 Open to me my Sister my Love i. e. Open to me one crevice of Repentance and I will open to thee the wide gates of Glory Zach. 9.1 The Land of Hadrach i. e. Emanuel's Land who leads men to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of repentance The gates of Prayer are shut sometimes but never the gate of Repentance If Israel would repent one day the world would be redeem'd and the Messias would come But they did not think these Boninim went straight to Heaven No Abraham and all the Prophets went to Hell in their Opinion though the best went thorough the fire like a Salamander it 's only the Messias can deliver from that Herein then seems their Error to consist that the Messias suppli'd the want of perfection so no need of going to Hell for sincere ones this the Apostle Gal. 1. calls a perverting of the Gospel a composing of another method of Salvation a counterfeit Gospel a corrupting of the pure method of Grace with mixture and allay of works 4ly It supposes two Justifications Baxter against Cartwright p. 11. It is one thing to be accus'd of treason and another thing to be accus'd of Non-performance of the condition on which remission for treason is promis'd an absolution from the first makes the one justification and absolution from the latter the Gospel Justification Resp By this Doctrine the neglect of Faith and Repentance is not Treason 2. That the justification by Christs righteousness is not compleat 3. That we must be justifi'd before we can have an interest in Christ's Righteousness and so we have Faith
and Repentance without an interest in Christ for antecedent to an interest in him and we cannot be evangelically justifi'd until our Faith and Repentance be sincere and persevere so no interest in him till death The Scholastick Pitâ—arne Provost of the Old Colledge of St. Andrews weeps over this Opinion and its Reverend Author thus p. 285. O Reverend Baxter for what end or to what good hast thou wrote so many Volumes for thy conditional justification by Faith and Obedience to how many contentions hast thou given occasion how many precious hours hast thou lost to thy self and thy Reverend Brethren into an Abyss of how many Anti-Gospel Errors are they now sunk who glory in thee as their Guide and Patron who after they have once left the way of Truth scarce know where to stop and yet thou still tellest the world all thy disputes are about the wool of a dog for thou differest only in words and names from thy Brethren 5ly The Context and Scope is the best rule of interpreting this text whether righteous by one Law and unrighteous by another or not for Chapter 3. tells us he is a Non-worker as to all works that any Oracles of the Old Testament did discover to be duty for v. 2. this was the Jews advantage that unto them were committed the Oracles of God about which these two things are certain that these Oracles were the Old Testament and that the Old Testament contain'd the same way of justification the New doth v. 19. He adds whatever the Law says it says to them that are under the Law v. 10. These Oracles say There is none righteous No not one v. 19. All the World is guilty before God every mouth stopp'd The Argument runs thus The Old Testament contain'd all Laws wherein a sinners justification was concern'd but as to all these Laws all men were found Non-workers and ungodly therefore there is no place for distinction of Laws and Righteousness in this place that inheres in us 2ly Abraham's Condition antecedent to his effectual call instructs us that the distinction of Righteousness to be admitted in this place is that of our own and anothers made ours by imputation not of our own with respect to different Laws for Josh 24. Abraham was an idolater inconsistent with faith and repentance or Gospel-righteousness and yet Isa 41. He is call'd a righteous man and the friend of God this must be thorough Christs righteousness imputed not his own Who call'd the righteous man from the east he was righteous in Chaldea 3ly Rom. 5.9 10. When we were enemies we were reconcil'd to God by the death of his Son The Argument is thus If we are reconcil'd when enemies we are justifi'd when guilty I mean actively and antecedently but the Apostle affirms the former The Connexion is evident for they are but different Metaphors of the same case the one representing it as the happy conclusion of a fair Tryal at Law the other as a Quarrel more friendly and privately compos'd the one represents it as a publick crime pardon'd on a satisfaction and mediation the other as a misunderstanding made up by an arbitration the one expresses the remission of the guilt but the other the removal of enmity to a cordial renew'd Peace and Love on both sides Reconciliation comprehends Justification and Sanctification too Two cannot walk together except they be agreed This is further confirm'd from v. 9. where by Reconciliation is understood and express'd Justification the former is describ'd by the latter and this justification v. 1. said to be that which is by faith Dr. Hammond to shun the dint of this Argument grants in this place a justification on Christ's Death but v. 8 and 9. the one is distinguish'd from the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet and now i. e. Then he dy'd for us now we are justifi'd 4ly We may take one step further into the Context Rom. 6.1 2 6 7. where the Apostle proposes an apparent Objection but impertinent if that were the case no justification until sincerity and perseverance in faith and repentance Shall we continue in sin that grace may abound and if their Mind and the Apostle's had been one he had answer'd like them tho' Legal Obedience is not necessary to make us vessels of Grace Gospel Righteousness is but his Solution is founded on the necessary connexion between justifying and sanctifying grace being given at once both together How shall we that are dead to sin live any longer therein v. 2. This supposes a mortal stroke given to the body of sin in the ungodly man when justified v. 7. He that is dead is justifi'd from sin so is the word in the Original and Gal. 5. They that are in Christ Jesus have crucifi'd the flesh with its affections and lusts Thus Dr. Tuckney God's justifying act finds us ungodly but doth not leave us so he justifies the ungodly but the ungodly are not justified and this obviates an Argument that is brought out of the text to confirm this Opinion for say they how can he be ungodly that has faith its true he cannot but Faith may be given to him that is so The 3d. Objection is this he may be a Non-worker as to true gracious works the effects of a regenerate state but not a Non-worker as to preparatory works that may make us meet and fit for it Or according to the old terms without meriting works but not congruous works It is necessary to give some Characters of these before any thing be said against them or rather against their necessary antecedency to justification for I doubt not pardoning grace finds many so indued The Original of these works is suppos'd to be man's natural conscience excited by some common influence of the Spirit and may be awaken'd by some extrordinary or afflicting providence or some convincing truth 2. The Properties of the Works are three 1. Good for matter and end 2. Done freely 3. When we are in the way for convictions or sorrow in Hell are not preparatory works 3. The degrees they differ in from gracious or meriting works are two 1. The person is not in a state of Grace 2. God has made no promise that he will pardon or justifie such thus Bp. Abelly edit 11. Medulla Theol. I answer 1. These Characters make these Works more a counterfeit of Grace than preparation for Grace they describe a Pharisee or Hypocrite that is further from the kingdom of Heaven than a Publican or Harlot for Christ tells them the harlots went into the kingdom of Heaven before them the Publican went home rather justified than the Pharisee with his formal thanks to God for his distinguishing Godness Most of such deceive themselves with that vain shew of Godliness having a form of Godliness but denying the power thereof when they are poor miserable wretched and naked they think they need nothing with the lukewarm Church of Laodicea These are the foolish
forgiven thee Having removed these Limitations with the grounds of them I shall establish the Doctrine more positively And 1. By Testimony Sclater on this Verse reconciles it with Prov. 17.15 where it 's said He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord It were an abomination to justifie a wicked Man without a satisfaction but not where a satisfaction to the Government is given which is the Case of the ungodly Man in the Text. Who 's justified thro' the righteousness of Christ and this he quotes out of Pareus on the place Wilson another English Commentator with great plainness gives it thus At their justification he findeth them ungodly and maketh them godly and he doth it both by taking away the guilt and filth of their sin The Righteousness of Christ is reckoned the Righteousness of that Person who doth by Faith embrace him Pitcairn says Ungodly here is taken in the same sense as when God raiseth the dead and calls that which is not to be it being the term of alienation from which they are remov'd from whence he bids farewell to all antecedent Causes which some call inferiour others in some manner or measure others administrating others sine quo non others Causes of possession tho' not of right for all Holiness comes in as a way to the Kingdom not as Causes of Rule Diest thus Justifying Grace finds him so in himself but leaves him not so For whom he justifies them he sanctifies God Justifies us not as Holy in our selves but as wanting righteousness he imputes a righteousness to us The Anger of Abraham Gen. 15. for want of Children wanted a Pardon even then before this declaration about him that his Faith was imputed to him for righteousness Theodore Szuingerus whom Hottinger commends and notwithout reason as the best Commentator on this Epistle compares the Text with 1 Kings 8.2 condemning the wicked to bring his way on his Head and justifying the righteous to give him according to his righteousness and solves the difficulty these two ways 1. That the one is a Justification of a man's Cause and the other a Justification of his Person which is that in the Text. 2. This Justification of the Ungodly is not against a Law but according to a Law not without a righteousness but without his own only Besides says he Tho' it finds him ungodly it leaves him not in his ungodliness Bucer thus If God should not justifie the Wicked none should be justified for the Lord find us all wicked before we are justified Greneus Tho' Man may not justifie the ungodly God may who has Power to forgive above Law Pareus Tho' they are justified who are wicked in themselves yet not without Cause and against Rule since there is a satisfaction in Christ Marlorat's Ecclesiastick Exposition is thus The first Blessing of Salvation is Pardon and our Pardon being a Justification it must be a justification of the Ungodly What can they say to this that are Slaves to their Belly and yet brag of their Works are they better than Abraham who left his Countrey redeem'd his Brother and offered his Son and Hop'd in his God against all Hope but God in justifying leaves us not ungodly Such therefore ought rather to fear they are not justify'd because they want the fruits of Justification than brag they have the Causes of it in themselves Calvin thus It 's observable the Discourse is not about the way of living but about the Causes of Salvation He argues from contraries and as Bucer says not from words but sentences This Sentence is full of Energy Believeth on him that justifies the ungodly wherein both the Nature of Faith and Righteousness are contain'd In short no body can come to the Righteousness of Faith but who is in himself Ungodly for Faith adorns us with anothers Righteousness which it beggs of God hence God is said to justifie when he freely forgives and vouchsafes to love them with whom he may be justly angry Ver. 6. without Works they meerly cavil who think all Works are not excluded for he says not Works of the Law but simply and without restriction Works of all kinds Beda venerabilis Anno 700. says on this Text What can he be but ungodly until he be justified by Grace for what Grace gives it gives freely I dare not determine which of the two is the greater work to make a just man or to justifie an ungodly man both require equal power but the latter greater grace or mercy Boast not of thy works before faith for faith found thee a sinner Man works not righteousness until he be justified and that begins with Faith Tho. Aquinas 1260. on this Text To believe is the first act of Righteousness which God works in us by this man doth not merit righteousness but subject himself to God's justification and so thereby receives its effect This says he the Apostle proves 1. From David's sense v. 6. He is a blessed man to whom God gives a righteousness without forgoing works 2. From David's words proving he had no righteousness for he needed for Orignal Actual and Venial sin for the guilt of the Offence Fact and Penalty of sin Ambranat a late Papist 1665. Paris The Apostle before acted an Orator by interrogations and frequent Questions but now a Philosopher with clouds of Arguments before he oppos'd Gift and Works now he opposes a Believer and Worker a believer in him that endues the ungodly with his own righteousness Patiatur ergo si non operatur when he is not a doer he is made a receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus says Ungodly here comprehends all kind of Unrighteousness there is no kind that is excepted But there is no end of humane testimonies for within my Cognizance I can reckon an hundred Interpreters of this Epistle I shall add two more of greatest Authority in England 1. The Westminster Assembly I shall not quote the Annotations bearing their Name but as I am inform'd on far less ground than Anthony Burgess his book of Justification which was examin'd and approv'd by them one of his Titles is That gracious works are not so much as the condition or cause sine qua non of justification and on this Text p. 288. God doth account him as righteous though a sinner in himself p. 290. While looking into our selves we see nothing but matter of death and condemnation and he has another Sermon to prove that the Act of Faith is not imputed to justification which the Assemblies Catachism expresly mentions A Second Authority is the Articles and Homilies of the Church of England But Dr. Wallis has done that in a Sermon ex preposito I shall conclude with these two noted Fathers Ambrose and Augustine the former defines a worker to be not a transgressor of the Law and a Non-worker a Transgressor the latter in his Propositions on this Epistle Tom. 4. p. 1193. Qui justificat
impium de impio pium facit justificatus est ut justus sit Where I cannot omit that the Fathers use the word justifie for making just though the usual Scripture sense is to acquit absolve and the reason is evident from the strict union between them Rom. 6.7 He that is freed from sin says our translation justified says the Original absolv'd or purged says Basil M. deliver'd says Theophilact which still confirms to me that the same grace which sanctifies justifies though in different manners the one by efficiency the other relatively the one by positive influence the other by institution and Aug. p. 1195. shows this to be his sense opus enim gratiae est it s the work of grace i. e. Gratiae donantis et dimittentis pardoning Grace ut moriamur peccato that we dye to sin and indeed the Apostle supposes it Rom. 6.2 How can we that are dead to sin live any longer therein He had been speaking of Justification not Mortification the Apostle supposes it to be one grace that did both and that these two effects are twins of the same birth though not both born one way which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers since sanctifying grace doth And August Tom. 6. in his Book de remissione meritis 't was of Justification as that which comprehends in it Sanctification and Pardon both for his Argument is thus p. 659. c. What way we are justified in Christ that way we are sinful in the first Adam but we are justified in Christ thorough pardon and sanctification Ergo In Adam by guilt and pollution and his Words thus we read They are justified in Christ who believe in him by reason of a secret communication and inspiration of spiritual grace by which every one cleaves to the Lord and is one spirit with him Adam thorough his own sin begot guilty persons and Christ by his grace begets pardon'd persons This was wrote against Pelagius who said We sinn'd only in Adam by imitation And the success is observ'd by Jansenus in his Augustinus p. 103. that he brought Pelagius to own pardoning grace to be free without conditions but not sanctifying grace Great is the blessedness says Pelagius to obtain grace i. e. the grace of remission without the works of the Law and exercise of Repentance for Rom. 11.29 The gifts of God are without repentance He that believes in Christ in that day becomes as he who has fulfill'd the whole Law And the same Author Tom. 3. p. 33. Who knew well Augustines mind and said without that owning of grace which Austins doctrine contains Christian Humility is not attainable having read him all ten times and such Books thirty times says that the grace of remission of sin belongs to the gift of habitual grace not to after actual helping grace which says he my Author delights to call medicinal grace to nature in its sick yea dead state Fewer words are about this grace because Pelagius owns nature guilty but not hurt or wounded by sin and so needed pardon but not grace to regenerate But 2ly A greater than Augustine is here the Spirit of God constantly unites them two and who dare separate them Psalm 32.2 Whose sin is covered and in whose spirit there is no guile The Scriptures the Apostle quotes on the Text Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh 2 Tim. 1.14 Pardoning grace was abundant toward a persecuting Saul together with Faith and Love 2 Pet. 1.3 All things belonging to life eternal and godliness He calls to Glory and Virtue at once by that call are given precious promises Tit. 3.5 By the washing of Regeneration and renewing of the Holy Ghost being justified by his grace Gal. 5.24 They that are in Christ have crucified the flesh with its affections and lusts 2 Cor. 5.27 If any man be in Christ he is a New Creature 2 Cor. 6.11 But ye are sanctified but ye are justified c. I cannot but take Notice of what gave birth and occasion to the Popish Errors who make justification and sanctification one and the same or that the one is the other viz. The Fathers expressions who understood them still of distinct natures but given at once A ring may enrich a Woman by its native value and marry her by legal constitution a King may arm a Man with a Sword and signifie his royal favour by its gift The Grace that doth justum facere doth gratum facere makes him just in himself and signifies his guilt pardon'd and his person accepted in favour 3ly As Humane Testimony and Divine so reason unites them can a man have faith that is justifying and saving and not be regenerate faith and love being the two first branches of the root of Grace the Heart and Head of the New-Creature and can a man be regenerate and not justified can he have the greater priviledge and not the lesser can he be a Son and not a free Subject I might bring a 3d. Argument from the nature of the Subject viz. That before Conversion and Regeneration man can do no spiritual good thing there is no action of ours acceptable to God but thorough Christ which supposes an interest in him and union with him without faith it is impossible to please God the sacrifice the plowing the praying of the wicked is sin and the foundation of it is We are dead in sins and trespasses until the minute that God quickens us Eph. 2.1 and what can come from stinking Carcasses in the graves but savour of death a loathsom smell We cannot have faith until God gives it it s the Gift of God a faith of the operation of God and he gives it thorough Christ Heb. 12.1 Christ is the author and finisher of our faith I know no Commentator that denies his merit to come in for its proper influence to the gift of Faith Can an evil tree bring forth such fruits or a branch not ingrafted in the true vine when we have no spiritual discerning 1 Cor. 2.14 and having our hearts alienated from the Life of God thorough the ignorance that is in us Eph. 4.17 What good can we do Now no gist less then quickning regenerating grace can do this The answer given to this usually by Arminians and men tending that way is that Regeneration Creation Resurrection are but Metaphorical Terms and one thing they fail in likeness is that the one is wrought by degrees the other instantaneous the one is on passive matter that yields according to the power put forth on them but this is on the will of Man that can resist a sufficient grace to bring forth such effects Resp This the Scripture favours not for it says God works to will as well as to be able and it says When we were dead he quicken'd us 2. This was the Pelagian Error that God gave grace to be able but not to
be willing * Jan. Aug. To. 3. lib. 2. c. 9. 3. It would be Grace restoring to Adams condition to be able to do good or evil 4. This distinction of sufficient and efficacious grace Jansenus says Augustine nor none of the Latin Fathers knew nor any general Council ever did determine †To. 3. lib. 2. c 29. About 5 for grace to have its efficacy from the corrupt will of Man is enmity to be the Author of Love from sufficient grace it is not that brings not forth the effect there is nothing else in the will of Man If it be another addition of grace the former was not sufficient and indeed where it s not able to conquer the will of man and bring forth its effect to make man willing it is not But this were to leave the Question about justifying grace and to dispute about sanctifying grace A 4th Argument is from the nature and the kind of justifying acts As to its Original it 's gracious as to its Obiect it 's pardon put these two together a gracious pardon and it supposes the Object under great guilt and misery For 1. Grace is goodness in all its variety and fulness when the Lord proclaims his own graciousness Exod. 34.6 He describes it by abundance of Goodness and Truth tenderness of mercy and longness of suffering and this as the spring of pardoning grace Keeping mercy for thousands forgiving iniquity and transgression and sin Where the person is just by a constituted Law there is no need of such amplifications of Goodness for if it be an easie Law the grace was in making law and not in justifying by the Law 2. Grace is goodness flowing from the Heart of the Giver it s called gratia gratum faciens because it renders the person acceptable and lovely in the sight of God hence it bears the name of Love thorough the Book of Canticles Chap. 8.6 Set me as a seal on thy heart as a seal upon thine arm So is every object of Free-grace his Love is fixed on them and hence the arm of his Power protects them But this Love of Grace is incomparable it s stronger than Death for at once it delivers from a legal and spiritual Death the guilt and the power of sin and him that hath the power of Death that is the Devil as cruel as the Grave that devours all before it The Coals thereof are coals of fire no waters can quench it nor floods drown it And as its full so its free If a man would give all the substance of his house for love it would be utterly contemn'd A 3. Ingredient of grace is mercy pardoning grace and mercy are but different names of the same thing and suppose the Object in a miserable condition Rom. 11.32 God hath concluded them all in unbelief that he might have mercy on all And this mercy is preventing mercy for the Apostle speaking to the very same purpose Rom. 10.20 says I was found of them that sought me not I was made manifest in them that askt not for me And yet farther Rom. 9.11 He shews that all the causes conditions and motives of Mercy are to be sought for in the disposition of the Author and not the disposition of the subject That the purpose of God according to election might stand not of Works but of him that calleth But the Name grace seems to import somewhat higher than all this it speaks exclusiveness of conditions Rom. 3.24 Being justified freely by his grace that is saith the Neat Witsius without any cause or condition 2. It speaks fulness John 1.16 Of his fulness we have received grace for grace Colos 2.10 In him dwelleth all the fulness of the Godhead bodily and ye are compleat in him And it speaks perseverance for the Covenant of Grace contains the sure mercies of David Psalm 89.33 Though I visit their iniquities with stripes nevertheless my loving-kindness will I not utterly take from them It speaks the Object in a most wretched condition Isa 57.1 7. I won't contend for ever neither will I be always wroth though my anger hath an end my mercy hasn't for the spirit would fail before me and the souls which I have made as they cannot convert themselves so they can't bear my endless wrath For the iniquity of his Covetuousness was I wroth and smote him I hid me and was worth and he went on frowardly in the way of his heart A most desperate Condition the easiest law in the world could speak no comfort to him but grace can I have seen his ways and will heal him I will lead him and restore comforts to him Tho' there be no matter in the subject to bring Comfort out of my grace hath a creative power I create the fruit of the lips peace to him that is far off c. Lastly Soveraignity is an ingredient in grace We read of grace upon the Throne a Throne of Grace all pure grace Where the Transactions and Dipensations are according to Law there is no place for over-ruling Soveraignity but this justification is a dispensation from a Throne of Grace and the very end of it is to glorifie that grace verses 16 17. It is of faith that it might be by grace All Laws and transgressions of Laws all Dispensations of Providence and Permissions all Manifestations of other Attributes are for the discovery of the height of this Throne All is for the praise of the glory of his Grace And the whole of this grace receives a lustre in its first preventive act towards a sinner for as he is God of all Grace he calls us into his eternal glory If all the other streams of grace finds us in our sin and guilt elective grace redeeming grace calling and converting grace why should it be supposed or conjectured that pardoning grace doth not find us so to when the very formality of the object is sinfulness The Text tells us t is a covering of sin a not imputing of sin a forgiving of Iniquity a blotting out our transgressions a removing of them from us as far as the East is from the West an act that renders God a Peerless God and therefore supposes our condition worst Who is a God like unto thee Micah 7.18 that pardoneth iniquity and passeth by the transgression of the remnant rf his Heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and cast all their sins into the depth of the Sea The only Use that I shall make of this is to linners who are in their Ungodliness and without Works and whose Consciences tells them so the doctrine speaks this to you that you have as great reason and as great encouragement to come to this throne of Grace and to sue out for a pardon in the Name of Christ as any others There was an universal command to the Apostles to preach the Gospel to